Thursday, February 27, 2014

This is in honor of the one person that actually reads this blog and gives me his comments.On Parshas Ki Sisa I spoke about the issur of
"lo sishchat al chametz dam zivchi", you are not allowed to shechet
the Korbon Pesach while owning chametz. There are 2 pesukim for this, one in Ki
Sisa and one in Mishpatim.

The achronim have the
following chakirah. Is this a halacha in korbon Pesach or a halacha in hilchos
chametz. In other words do we say that one of the requirements of korbon Pesach
is that you can't own chametz while shechting the korbon. Or do we say that
part of the mitzvah of getting rid of your chametz includes getting rid of it
during the time the korbon can be shechted.

The Ramban in Mishpatim seems
to hold like the first tzad. The Chinuch (Mitzvah 89) sounds like the second
tzad.

Rashi in Pesachim 63a also
sounds like the second tzad.

A few nafka mina:

1) Who is oveir on the
issur-the shochet and zoreik or even a person in the chaburah who owns the
chometz evn if he is not shechting. Tosafos (Pesachim 63) and thee Ramban both
say only the shochet is chayav. This is like the first tzad that it is a din in
bringing the korbon. The Rambam and others say the person in the chaburah who has are chametz is chayav.
This is like the 2nd tzad that it is a din in getting rid of your chametz.

2) Is the korbon still valid.
Tosafos writes it is still valis cause no specific pasuk to say it is pasul. Lifi
the tzad of chametz-why do I need a reason. It is pashut the korbon is kosher
since it's not a chisaron in the korbon.
Only if you hold the first tzad do you need a reason, otherwise you would say
the korbon is pasul.

3) The Minchas Chinuch has a
shaylah if this issur would apply after Pesach. L'mashel if you leave over the
eimurim to burn after Pesach, can you own chametz b'hetter. L'chorah his question
only makes sense if it is a din in the korbon. If it is a din in removing your
chametz, after Pesach there is no issur so why would I have to remove my chametz.

4)The Tzlach writes that we don't
say aseh of korbon Pesach is docheh the lav of lo sishchat because the aseh and
lav are intrinsically linked. Rabbi Akiva Eiger in Mishnayos Chagiga (1:1)
argues and compares it to mitzvah of re'iyas habayis with korbon. (Ayin sham).
I saw that some point out this machlokes can depend on our chakirah. If the lav
is a din in the korbon, then the Tzlach is correct and the aseh and lav are intrinsically
linked. But if lav is din in chametz then they are separate-lav is hilchos
chametz and aseh is hilchos korbon.

Wednesday, February 26, 2014

I have been lazy and it's been a while since I posted. Here is this past week's shiur.

I spoke about Meleches Machsheves. Rav Menachem Zemba has a chakira in Totzaos Chaim (siman 8) whether we say that the meleches mchsheves makes the action into a melacha or do we say the action was always a melacha but the meleches machsheves creates the chiyuv. Inhis teshuvas Zera Avraham he presents both sides as 2 dinim in meleches machsheves as opposed to a chakira. My understanding of what he is saying in Zera Avraham is that depending on the case, one of the two dinim would apply.
The example he gives is that "zomer v'tzarich l'eitzim-pruning for the wood" is chayav on Shabbos but patur from Shmittah. Tosafos says it is because Shabbos has meleches machsheves. The pshat is that kotzeir b'etzem does not apply to pruning. So for Shemittah we don't view your act as kotzeir. However, since on Shabbos your machshava is to do that act, it becomes a melacha for Shabbos. In this the meleches machsheves creates shem melacha. An example of the other din would be shitas Rabbi Yehuda by melacha sh'ein tzricha l'gufa where you are chayav. You are chayav because according to Rabbi Yehuda, you have enough of a meleches machsheves to create a chiyuv.

I saw that Rav Moshe in his Dibros Moshe in Bava Basra has a similar explanation. The gemara in Baba Kama 61 says if you are zoreh and the wind helps you, you ar patur if you damage someone but chayav for Shabbos. One reason given in the gemara is because of meleches machsheves. Rav Moshe explains that by nezikin we care about your act. So all you did was throw something in the air. The damage was caused by the wind carrying it. However, by Shabbos we care about what you wanted to happen. Your machshava plays a role in deciding if we attribute this action to you. Since you wanted the wind to carry the stalk, you accomplished your goal and we say you did the melacha.

In the Totzoas Chaim he points out that there is a machlokes rishonim how to learn the gemara. The Rosh understands the gemara that since this is how zoreh is done, (and how it was done in the Mishkan-see the Chasam Sofer in Shulchan Aruch Siman 252), therefore you are chayav. The mashmaos is that davka by zoreh we say meleches machsheves makes it a melacha. But other melachos we don't say it. According to the Rosh, meleches machsheves does not give the act a shem melacha but just creates a chiyuv.

Rav Asher Weiss and Totzoas Chaim point out that this is also a machlokes between the Rashba and Ran whether you are chayav for writing on Shabbos for "chok tochos". Chok kTochos is where l'moshol I have a page full of ink and I erase the ink and m'meila I have wriitng, for gittin it is not kesiva. The Rashba holds you are patur onn Shaboos because it is not kesiva and the Ran says meleches machsheves makes it into kesiva. The Ran holds like the tzad that meleches machsheves gives it a shem melacha.

One other nafka mina in the Totzoas Chaim is regarding chatzi shiur on Shabbos. Rashi says chatzi shiur is assur on Shabbos. The Rashbam holds chatzi shiur is patur because it is not meleches machsheves. According to Rashi you can argue that meleches mchsheves does not makes the action into a melacha but rather it just creates the chiyuv. Therefore, even without meleches machsheves I have a shem melacha and can say chatzi shiur is assur.